Religious Dialogue as Panacea for Peace in Nigeria

Religious Dialogue as Panacea for Peace in Nigeria
Abstract
Religion can be a great tool for social harmony and human development when properly implemented. Unfortunately, instead of being an agent of unity, religion has become an agent of division. Through its crises it as placed a myriad of nation in to agony, despair, disarray and destroyed human civilization. Nigeria in particular has experienced series of religious crises which have destabilized the government and the economy. Against this backdrop, this paper seeks to substantiate the claim that proper religious dialogue is the answer to the incessant religious conflicts that we have experienced and are still experiencing. The paper employs some proffering solution to this menace, by taking a cursory look at the common denominators of religions birthed in their values, beliefs shared and concludes that there cannot be any meaningful development without proper interreligious peace and harmony.

INTRODUCTION
Bearing in mind that religion is so sensitive, touchy and volatile in nature, it could serve as an instrument of social harmony in many civilizations. However, paradoxically, it has also served as a motivation for violence, hence its indication in some literature as a 'double-edged sword.' It has the ability to make the nation and also serve as a modus for fostering peace in the society. As a matter of fact, religion gives meaning to life and binds humans together i.e. emphasizes on peaceful co existence, for no religion preaches violence. But it is so unfortunate that in contemporary society of today reverse is the case. Instead of it making the nation it as rather marred the nation.
However, religion is not to be blamed, as Dopamu rightly observed that; "it is not religion that has failed man, rather it is human factor that has turned religion in to two edged sword i.e. cohesion and division"1. Contemporary world today are explicitly known for unreflective and immoral crises either orchestrated by religious zealots or political anarchist. Religious crisis has become a way of life in so many countries. It has drenched human blood and as well sent a whole nation in to agony, despair, disarray and destroyed human civilization. It is in this light we expose the causes of religious crises and bring about a proffering solution to this menace through religious dialogue.

What is peace?
"Peace" is a state of tranquility or quiet, freedom from civil disturbance, a state of security or order within a community provided for by law or custom. Peace is the Freedom from disquieting or oppressive thoughts, or emotions and harmony in personal relations2.
It is evident that the crisis we witness today in Nigeria and some other countries across the globe are not just religious but political, and ethno religious conflict. Political in that, competitive partisan politics pose a challenge to the society whereby, politicians or political anarchist feel aggrieved as a result of political relegation, and in order to assert their relevance, they use religion as a stepping stone. However this political anarchist, fanatics, could more or less be regarded as chaff (unwanted, bad, goats) that needs to be suppressed to its minimal cause of their negative effects to the society. Peace in Nigeria and across the globe. Therefore Religion as become a scapegoat in ethno religious crises in Nigeria and across the globe. In the case of ethno religious conflict, ethno-Religious conflict is the clash, contention, confrontation, battle, rivalry, controversy or quarrel among ethno religious groups. Ethno-religious conflict stem from an irreconcilable posture with regards to symbolic values to the groups concerned. These symbolic values, which cannot be compromised, are religion and language3.
E.G Sharpe rightly puts it that, "He who knows one knows none"4. Therefore accommodating and respecting the values of other religion could enhance peace.

Religious conflicts
Nigeria is a country of heterogeneous cultural and religious beliefs. The citizens indispensably relate together on socio-economic basis. The citizens who profess different religions share the same political boundary and must be collectively involved in the nation building process to enhance growth and development5 (Bidmos: 2006).
A critical assessment of the existing religious climate in Nigeria describes the pattern of Muslim-Christian relationship as artificially designed and contrary to the orthodox ideal teachings of inter-religious relations shared by Islam and Christianity. Although at interpersonal level, such as being members of the same political party, Muslims and Christians interact impressively in healthy atmosphere. However, the current catalogue of incessant insurgency such as eruption of violence by Boko Haram and religious intolerance threaten the corporate existence of Nigeria as a country. There has been hypocritical propagation of religious misunderstanding through political propaganda and tribal sentiments.6

Religious Crises in Nigeria
The interactions between Muslims and Christians at socio-political level in the recent time have been influenced by mutual suspicion and competition. These often lead to unabated religious conflicts such as sporadic religious crises which continue to engulf the Northern part of Nigeria in the recent time.
However, the first religious crisis experienced in Nigeria was the revolutionary activities (Jihad) of Uthman Dan Fodio in 1804 in the old Hausa Fulani Empire7. The revolution was launched to fight against syncretism rampant during the time. The Jihad was aimed to restore the prestine Islam.
The scenario of ethno-religious conflicts in Nigeria has left indelible psychological trauma and mistrust among the Nigerian citizenry. Carnage, arson and physical assaults were recorded in the past crises and these continue to threaten the corporate existence of the Federal polity8.

First military coup in Nigeria was 1966. The coup was mutinous and calamitous because it had ethno-religious undertone. It was led by young Igbo revolutionist military officers. The coup was masterminded by Major Chukwuma Nzeogwu and the bloody coup led to the murder of Sir Abubakar Tafawa Balewa (the first Prime Minister of Nigeria) and Sir Ahmadu Bello; the Sadauna of Sokoto. A counter coup was staged by Hausa young military officers and this led to the assassination of Major J.T.U Aguiyi Ironzi 9. The coup can be defined as an attribute of religio-ethnic conflict due to the revenge of Hausa people which also led to the carnage of Igbo tribe unleashed in the Northern part of Nigeria.
The Maitatsene religious crisis of February 1980 was the first sectarian crisis that led the country into confusion. The religious mayhem extended to Yola in 1984, Bauchi and Borno in 1985 respectively while the infiltration of the sectarian militancy engulfed Kaduna in 1986. The causalities recorded were more than ten thousand people who were Muslims and Christians10.
The following summary of religious conflicts as recorded by Tell Newspaper (August 10, 2009) and corroborated by Adegbai and Adegbaike (2010) had negative effects on nation building in Nigeria:
December 1980: Maintaseini riot in Kano.
1982: Bulumkutu's religious violence.
February 1984: Religious crises in Jimeta in Gongola state
December 1998: Protest and violence over imposition of Christian religious Studies in schools in Maiduguri.
February 2000: Riot over Sharicah issue in Kaduna.
April 2000: Saki Oyo State and Iwo had religious violence as a result of the preaching of one Alfa Mofoye (an Islamic scholar) against Christianity.
November 2000: The people of Offa in Kwara State witnessed religious riot following the demolition of the ancient Moremi shrine. 11


The Common Denominators in Triadic Religions in Nigeria as a reason for mutual understanding
One of the vocal point in which peaceful coexistence is revolved around is the appreciation of the affinities running through some religions, areas of common interest in these religion are advantageous to the common coexistence of the people. Taking a look at the triadic religions, Christianity, Islam and African religion.
The concept of theism- the concept of a supreme being is present in these three religions as being the creator of the universe.
Believe in subordinate being – the triadic religion believe in some subordinate being that emanated from God, as African religion call them divinity, in Islam, Malika while in Christianity Angels.
Place of worship-this is another similarity between these three religions. The Christians worship in the church, Muslims at mosque while Afrel in shrines.
The concept of salvation is also evident in the triadic religions
Another common affinity running through the triadic religion is the sense of pilgrimage. Pilgrimage means a movement from one certain place to another for spiritual nourishment. The Muslims travel to Mecca for pilgrimage, the Christians go to Isreal or Jerusalem while for Afrel, Olumo rock, Osun Oshogbo,Oke Ibadan hill is their pilgrimage site.
These aforementioned common denominators found in triadic religion practiced in Nigeria gives a vivid understanding that there are share values, believes, and practices common to them, therefore there should be a need for mutual coexistence instead of the disparaging and impending disagreement which they seem to exhibit.12



Causes of Religious Violence
Religious intolerance, fundamentalism and extremism: Religious intolerance, fundamentalism and extremism are deliberately chosen to kick-start discussions on the drivers of religious violence in Nigeria because they form the base (sub-structure) upon which other sources of religious violence (super-structure) rest. Religious intolerance has been defined as 'hostility towards other religions, as well as the inability of religious adherents to harmonize between the theories and the practical aspect of religion'. It encompasses bigotry, which is the obstinate and intolerant devotion to one's opinions and prejudices, especially the exhibition of intolerance and animosity toward persons of differing beliefs.
Religious intolerance has been identified as the major source of religious conflict/violence in all societies existing as long as the history of mankind, and permeating all forms of human civilizations, with attendant destructive tendencies.
Religious fundamentalism and extremism are similar to, and indeed, manifestations of religious intolerance. Religious fundamentalism could be seen from three perspectives: from a Cognitive understanding where the word is associated with a closed personality type that expresses exclusivity, particularity, literality and moral rigor; from a cultural theological viewpoint, where the word expresses opposition to religious and cultural liberalism in defense of orthodoxy and religious traditions; and from a social movement perspective, where it denotes organizational and ideological uniqueness from other types of religious movements. Ultimately therefore, religious fundamentalism is a religious movement that promotes the literal interpretation of, and strict adherence to religious doctrine, especially as a return to orthodox scriptural prescriptions and doctrinal originality. It seeks strict adherence to the orthodox principles of particular faiths – in the case of Nigeria, Christianity and Islam – and abhors modernism with its propensity to adulterating or diminishing original doctrinal principles. Religious fundamentalists, therefore, place great emphasis 'on right doctrine and the necessity of organized warfare against the forces of modernism'. Religious intolerance and fundamentalism may not necessarily entail violence; however, it is the extreme manifestation of intolerance and fundamentalist ideals that embraces violence. Religious extremists are therefore religious fundamentalists, who take religious conservatism and intolerance to an unreasonable extent, by manifesting violence against those who hold contrary religious views? Religious extremists take the position that if others do not follow their ways, they will be damned. They abhor the preaching of other faiths and resort to violence to stop it. They insist that their religious doctrines must be universally entrenched by brute force, while the political, social and economic systems must conform to their religious tenets. Religious extremism does not admit of any compromise with social change, particularly that which contradicts religious orthodoxy. In terms of hierarchy, therefore, religious extremism is the farthest and most lethal form of religious intolerance.

Obstructive and disruptive modes of worship
One other trigger of religious violence in Nigeria is the obstructive, disruptive and annoying modes of worship employed by the two dominant religions. There is a notorious Christian tradition of organizing mass crusades and revivals on public high ways or properties adjoining the high ways. Most of these crusades and revivals have the disrepute of obstructing vehicular and human movement for long periods of time in absolute disregard to tortuous and criminal liabilities. Many road users of other faiths – and even those of the same faith – see this practice as an affront to their legal rights to the use of public roads as well as a demonstration of religious arrogance and insensitivity. In the same vein, it has become an unwritten law for all public roads in Muslim-dominated areas to be blocked during Juma'at (Friday) prayers.
The erection of worship places in public offices has also served the purpose of politicizing religion in work places, as both religious groups often compete for public spaces for worship purposes.

Disparaging preaching
Disparaging or critical preaching is one of the most common causes of religious violence in Nigeria. First, both religions claim monopoly of religious truths as well as the absolute prerogative to eternity in heaven. This religious cliché is contemptuously imbued in the public preaching of both religious groups, as religious sermons are often laden with messages signifying the monopoly of salvation and truth
The proliferation of Churches and Mosques in the country and the pervasive electronic media coverage of religious preaching have helped in reinforcing these disparaging sermons. With little or no censorship of the critical content of these sermons,
Some religious fundamentalists have used these media opportunities to cause serious religious disharmony and subsequent violence. The use of audio and video preaching in public places is not less provocative. The two religious groups
Often use audio-taped preaching even in conflict-prone areas like Jos city, in defiance of the standing security embargo placed on them. These acts have helped to intensify the recrimination from both sides, Christian and Muslim, and sustain the cycle of violence.
A dangerous dimension to inter-faith ridiculing and provocation in Nigeria is manifested in the publication of critical literature by religious intellectuals. In his treatise chronicled the following hate-influenced publications by both Christian and Muslim intellectuals. The mockery of opposing faiths is also compounded by the pervasive stereotyping of religious adherents. For instance, Muslims, especially those from the northern part of Nigeria, are in the habit of referring to all non-Muslims as Arna or Kafir; Arabic words for 'heathen' or unbelievers; while it is fashionable for Christians to refer to all Muslims as terrorists and violence-mongers. This attitude of religious stigmatization has generated religious violence in the past and has the potential to do more.

Government patronage and marginalization
In spite of the constitutional prohibition of disqualifications or disabilities inflicted on persons on account of their religious leanings, religious patronage has been entrenched in the public realm, depending on the predominance of particular religious adherents in positions of authority. Thus at the federal and state government levels, public officials manifestly patronize particular religions at the expense of others. In many states of northern Nigeria, public funds are used in the purchase and distribution of food items and other valuables for Muslim faithful during the Ramadan fast; however, government does not extend the same gesture to Christians during Christmas or traditional religious worshippers during their traditional ceremonies. This attitude is reversed in some Christian dominated state.


Superiority and absolute monopoly-so many religions claim superiority against one another and as well conclude that that their religion is the only way that leads to salvation. Thus these religions e.g. Christianity and Islam propagate their religion by using abusive, abusive and vitriolic languages.
Limitation: We can think that there is only one religion or one family of religions;
Consequently other religions are denied or ignored. Again related to this point, there is a danger of limiting a particular religion to what is practiced in a particular zone or area or by particular people.

Neglect: There is a great tendency of neglecting some truths that do not seem to be rational to us. It is widely noted that rationality is the only instrument of true assessment.
Subjectivism: Many times and in many occasions, we fail to describe or reflect objectively on others' doctrines. Subjective opinions are welcome but too much subjectivity overlooks the truth of the matter; it leads to a wrong assessment, for here the truth is evaluated according to my religion not according to the truth of those religions. Philosophy of religions must, therefore, be applied since it deepens our reflection.
Fanaticism: We notice a very remarkable tendency in the life of many scholars of religions; sometimes they become so fanatical of a particular religion that everything in their religious fields is exempted from any mistake or error. Everything is praised and presented as the best of all.
Religious fundamentalism-From what is said above, we could venture with certitude into an initiation to comparative study of religion where we, first reflect on some guidelines and secondly go into comparing some aspects of the world major religions. This will help us understand some of their similarities as well as their differences.
Another importance of comparative religion is that it could serve as a recipe for global peace and separating the wheat from the chaff. It is evident that there are religious crisis which as caused destruction of lives and property. Comparative religionist or scholars have proposed possible solutions to curb the various crises. Some of which are; dialogue, tolerance, brotherliness, acceptance, creating job opportunities, proper orientation and education to followers to mention but a few.13

Religious Dialogue as Panacea for Peace in Nigeria
The impact of intra and inter-religious associations cannot be overemphasized in the mediatory and dialogue strategies between Muslims and Christians in Nigeria. Such associations include; Nigerian Supreme Council for Islamic Affairs (NSCIA), Christian Association of Nigeria (CAN), Nigeria Inter-Religious Council (NIREC), Muslims of South-West of Nigeria (MUSWEN) etc.
The Nigeria Inter-Religious Council (NIREC) was established in September 29, 1999 by the representatives of Christianity and Islam in Nigeria to foster inter-religious peace and dialogue14. The association comprises of 50 members based on equal ratio for Muslim and Journal of Islam in Nigeria, Vol. 1 No 1, June 2015 113
Tajudeen Olushola TOKI, Muhammad Aliyu GAMBARI, Muhammad Ismail HADI, Peace Building and Inter- Religious Dialogue in Nigeria, pp. 104 - 116

Dialogue or conflict management could mean a process whereby two or more people talk about matters affecting group, faith and traditions; Conflict Management is concerned with the processes for controlling and regulating a conflict to ensure that it does not escalate. It is also concerned with techniques involved in the avoidance, prevention, containment and satisfactory resolution of the catalytic factors in a conflict.
Religious dialogue can also be described as the management of of our religious diversities. Hence some of those methods will be:
Seeking common grounds- the concept of dialogue is based on the assumption that we can actually talk to one another and understand one another.
Formal structure of dialogue- there bare efforts creating formal structures for dialogue. On the Christian side, the Christian association of Nigeria (CAN) is an instrument for bringing different churches together. The motto that they may be one. The Supreme council for Islamic Affairs is also a similar formal structure for dialogue.
The Nigeria Inter Religious Council NIREC the most well known forum for religious dialogue in Nigeria consist of delegates from the Christian association of Nigeria CAN and Supreme council for Islamic Affairs SCIA engage in a round table talk in preferring solutions to religious crisis when need arises.
Theological dialogue- dialogue also entails the specific area of theological discussions between religions in Nigeria. Such discussions are useful, because they provide a forum for the cool headed and dispassionate discussion of issues which out there in the market place can turn rowdy15.
In the context of this study, religious dialogue involves the actions of government and civil society organizations to avoid, prevent, and tackle ethno-religious conflagration.
However, the absence of dialogue is monologue which avertedly means long romance with evil which can burst at any moment, and according to Wole Soyinka, Monologue is a lee way to Armageddon.
Secondly all religious leaders should try to give their followers proper orientation on the importance of peace and the place of peace in their belief system.
Also scholars of comparative religion as laid emphasis on the need for brotherliness, African socialism or communalism an example is the principle of Ujaama which means African socialism promoted by a onetime Tanzanian president Julius Nyerere16. This is what Dopamu refers to as African Humanism.
Furthermore, Dopamu supports the, Surah chapter 10 vs 9 where it states that; if God had wished everyone to look alike ,reason alike, and practice the same religion, he would have done that In his infinite mercy. But for the fact that he did not do so God loves variety and hates monotony17. Dopamu adds that God enjoys variety and shows no partiality because everybody is acceptable to Him irrespective of faith and confession.


NIREC is co-chaired by Alhaji Muhammad Sa'ad Abubakar (Sultan of Sokoto and the President-General of Nigerian Supreme Council for Islamic Affairs: NSCIA) and Pastor Ayo Oritsejafor (President of the Christian Association of Nigeria: CAN). Professor Is-haq Oloyede is the National coordinator and executive secretary of the association (Vanguard, 2015)18.


Triadic Religious Concepts of Dialogue and their Relevance to Conflict Resolution in Nigeria
Dialogue is contextually defined as an ecumenical attempt to bring people of different faiths together on the platform of peaceful co-existence, co-operation and tolerance19 (Daniji, 2007:31). Umaru, (1999) defines dialogue as "Unity in diversity".
Many biblical passages also encourage good neighborliness devoid of hostility with non-Christians as elucidated in John 14:16, Matt: 5:17 and Matt: 22:40. In 1st Thesalonians 5:21, the Bible gives methodological guideline on Dialogue: Prove all things and hold fast to that which is the truth.
Christianity, Christianity is the faith tradition that focuses on the figure of Jesus Christ. In this context, faith refers both to the believers' act of trust and to the content of their faith. As a tradition, Christianity is more than a system of religious belief. It also has generated a culture, a set of ideas and ways of life, practices, and thus emphasizes on peace, for Jesus Christ brought peace to this world during his ministry, hence emulating this practice will be of great benefit.


The Holy Qur'an unequivocally supports a hitch-free inter-religious interaction and dialogue in the following verse:
Say o people of the Book! Come to common terms as between us and you: that we worship none but Allah: that we associate no partners with Him that we erect not, from among ourselves lords and patrons other than Allah (Qur'an 3:64)
Dialogue must take place in a conducive atmosphere of trust and readiness for harmony. Islam encourages dialogue as a peace building approach capable of resolving differences and disagreement between followers of divergent faiths (Al-Mubaligh, 2013). However, this must be in line with the Islamic regulative guidelines as contained in the Qur'an:
Invite all to the way of your Lord with wisdom and beautiful preaching, and argue with them in the ways that are best (Qur'an 16:125).
Islam entrusts the safety of one another on his fellow human being. According to Sayyid Qutb20 (1977), he portrayed an ideal interactive community as the one devoid of acrimonies; guided by Islamic precepts, and where solidarity reigns among the citizens for the purpose of mutual security and peace. The Holy Qur'an stresses the unity of mankind in the following verse:
O mankind! Fear your Guardian Lord, Who created you from a single person, created, out of it, his mate and from them twain scatted (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (right).


be heedful of the wombs (that bore you); for Allah ever watches over you (Qur'an 4:1)
Kind treatment that fosters harmonious relationship among people of different socio-cultural backgrounds is further emphasized in the Qur'an chapter 107 verses 1 to 3:
Seest thou one who denies the judgment to come? Then such is the one who repulses the orphan. And encourages not the feeding of the indigent
The verses do not specifically limit benevolent treatment to the Muslims only. As commanded by Allah, Muslims have been warned to shun aggression and should not condone aggression from any side. Islam maintains balance between war and peace.
During the life of Prophet Muhammad, war was only resorted to when other measures failed. The peaceful dialogue of Islam teaches Muslims hormonal methods for the propagation of Islam21.
Adukwu observes the indispensability of dialogue and its advantages as follow:
1. Dialogue encourages people of different religious backgrounds to share knowledge of other people's religions on the platform of peace and unity.
2. Inter-religious dialogue enhances knowledge of the differences and similarities between different religions and sects. The knowledge enriches the people how to crave for accommodation and mutual trust among themselves.
3. Friendliness is better enhanced through dialogue. As such, violence and threat are eliminated.22

Islam, is not just a religion, but a way of life that encompasses the entire gamut of the economic, judicial, political and cultural lives of its Umma (faithful); hence its definition as 'total submission to the will of Allah (God) as revealed by the prophetic message of Muhammad' (Danjibo no date).Islam does not admit a narrow view of religion by restricting it within the limits of worship, specific rituals and spiritual beliefs. In its precise meaning, Islam is not only a religion; it is also a way of life that regulates all the aspects of life on the scale of the individual and the nation and emphasizes on the need for peace and social well being in the society and the globe.

African religion which is the indigenous religion of the people, handed down by its forebears are not bereft of peace and communality, In African Traditional Religion, indigenous moral values play significant role in the development of human beings and the society. Hence the place of Iwa meaning Good Character cannot be overemphasized, as this strengthens the community. These values are universally accepted as the standard norms of the society and thus help in fostering peace in the society and beyond.


Recommendations
Considering the escalating religious violence ravaging the country on a daily basis it is deemed fit to employ some recommendations has this problems is attributed to misconception of beliefs and doctrines of the other religion,, and some negatives attitudes such as fanaticism, fundamentalism as earlier mentioned
In view of this the following recommendations are vital to keep Nigeria a united country;
1. Government should legislate a code of ethics for religious evangelism. This should also contain punitive measures against any religious preacher whose preaching ignites religious violence.
2. Government should by principle maintain neutrality in inter- religious affairs because Nigeria is a multi-religious society. Religious violence is escalated because some religious affairs are believed by some people to be favored by government at the expense of other. A good example is the involvement of government in the Muslim and Christian pilgrimage activities.
3. There is need for regular organized conferences and seminars on religious dialogue to enhance participants the required skills to quench religious intolerance. Conferences on inter-religious dialogue should be organized periodically in the Nigerian Universities and should be included in primary and secondary curriculum.
4. The Press has an important role to play in fostering peaceful inter-religious co-existence in Nigeria. They should maintain mediatory and reconciliatory reportage.
5. Religious education is fundamental to Nigeria peaceful co-existence. To this end, fanatical tendencies on the part of youths can be rid off when ideal religious education such as Islamic Studies and Christian Religious Studies are made compulsory at all levels of Education in Nigeria.

6 African religion have somewhat exhibited some level of peace in the society, hence we see that most conflicts are perpetrated by proselytizing religions. There is a need for the Nigeria Inter Religious Council (NIREC) to give equal leadership to Afrelist i.e. the African religion practitioners and not just Christian and Islamic clerics.




Conclusion
Conclusively, the need for peace in Nigeria has been stresses through religious dialogue. However, it is important to note that, Economic development and societal wellbeing can only be achieved in an environment where multi-culturalism and multi-religiosity are guaranteed. Thus eschewing all forms of religious intolerance, fanaticism, and fundamentalism will bring about a greater good by preaching and exhibiting religious tolerance and understanding. Religious diversity should not constitute a barrier to human relations and development; rather it should be a tool or resource for national development. The religious faithful in Nigeria should, therefore, realize the fact that religious tolerance and harmony are both legally sanctioned and socially inevitable, as the world can never be composed of one religion or culture. Accordingly, whereas every religious group has the right to uninhibited religious practice, this must be done with commensurate or reciprocal respect for the rights of other faithful to practice their own religious traditions; provided that such does not constitute any derogation to the right of others to observe.

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